The Lost Light

Coming forth in a day when theology has long been discredited—even in its own ecclesiastical household—and religion itself is threatened with obliteration by rampant forces hostile to it, this book aims to rehabilitate theology and to stabilize true religion. It must be said at the very outset and with blunt insistence that it is for religion and not in any way against it. It is written to establish religion again as the cornerstone of human culture, when civilization has largely turned away from it to seek elsewhere the guiding light. It is designed to redeem Divine Theology from her outcast condition and place her again beside Philosophy and Science on the throne in the kingdom of man’s mind.

It needs sharply to be asseverated that the book is for religion because many will pronounce it the most forthright attack on ecclesiastical doctrinism yet presented. It can hardly be denied that it sweeps away almost the entire body of common acceptance of biblical and theological meaning. But it makes no war on anything in religion save the idiocies and falsities that have crept into the general conception of orthodox belief. Finding the chief enemies of true religion were those within her own gates, the book has had to address itself to the ungenerous task of repudiating the whole untenable structure of accredited interpretation in order to erect on the ground the lovely temple of ancient truth. If theology is to be rescued from its forlorn state of intellectual disrepute into which not its enemies but its friends have precipitated it through an unconscionable perversion of its original significance to gross repulsiveness, the errors and distortions perpetrated upon it by those of its own household must be ruthlessly dismantled. Hence to many the book will seem like a devastating assault on the very citadel of common religious preachment. In the face of all this it must be maintained that the work is written to support and defend religion against all its foes and that it is constructive and not destructive of true religious values at every turn. It was no light or frivolous gesture to affront a settled and rooted growth of beliefs and doctrinal statements that have been cherished for centuries around the hearthstone of Christian culture and become hallowed by age-long acceptance and the strong loves and loyalties inbred in sensitive childhood. But it was seen to be a drastic operation quite necessary to save the organism of religion itself from further decay and menacing death. Excrescences of misconception and superstition had to be heroically cut out of the body of theology and the calcareous incrustations of ignorant interpretation dissolved and carried away by the acid stream of living truth flowing forth, after centuries of suppression, from the mighty scriptures of the past.

The Western world has too long and fatuously labored under the delusion that a pious and devout disposition fulfills the whole requirement of true religion. Ancient sagacity knew that piety without intelligence, or religion without philosophy, was insufficient and dangerous. It knew that general good intent was not safe from aberrancy, folly and fanaticism unless it was directed by the highest powers and resources of the mind. And the mind itself had to be fortified with specific knowledge of the nature of the cosmos and of man and the relation between the two. Following the dictum of the sage, Hermes Trismegistus, that “the vice of a soul is ignorance, the virtue of a soul is knowledge,” the scriptures of old inculcated the precept that with all man’s getting he must first get wisdom and understanding. These were related to his well-being as health to his navel and marrow to his bones, and would alone give him a crown of eternal life. They were pronounced more precious than all the things that he could desire. The council of Illuminati therefore laid down their systems of cosmology and anthropology, which have become by immemorial tradition the Bibles of humanity, universally reverenced. In them were given the ordinances of life, the constitution of the cosmos, the laws governing both nature and mind. They still constitute the Magna Carta of all human action guided by intelligence. For they were the first Institutes embodying the Principia and Fundamenta of all moral behavior, the only true chart and compass to guide human effort in a line of harmony with an overshadowing divine plan of evolution for the Cosmos.

The corruption and final loss of the basic meaning of these scriptures has been, in the whole of time, the greatest tragedy in human

history. Like Shakespeare’s tide, which, taken at the flood, leads on to fortune, but, omitted, casts all the rest of life in shoals and quicksands, the wreckage of the Esoteric Gnosis in the centuries following Plato’s day, culminating in the debacle of all philosophical religion about the third century of Christianity’s development and ushering in sixteen centuries of the Dark Ages, has thrown all religion out of basic relation to true understanding and caused it to breed an endless train of evils, fanaticisms, bigotries, idiosyncrasies, superstitions, wars and persecutions that more than anything else blacken the record of man’s historic struggle toward the light. The present (1940) most frightful of all historical barbarities owes its incidence directly to the decay of ancient philosophical knowledge and the loss of vision and virtue that would have attended its perpetuation.

What, then, must be the importance of a book which restores to the scriptures of ancient wisdom the lost light of their true original meaning?

In a very real and direct way the salvation of culture and a free spirit in the world is contingent upon this restoration of the ancient intelligence to modernity. For man at this age has had new and mighty powers of nature suddenly placed in his hands, and yet lacks the spiritual poise and sagacity to use them without calamity. Most strangely, the control of the lower physical, natural or brute forces by the mind or reason was the one central situation primarily and fundamentally dealt with in the sage tomes of antiquity. To effect that control in a perfect balance and harmony, and to train the reasoning intellect in the divine art of it, was the aim and end of the Arcane Philosophy. Ideology in the Western world has endlessly vacillated back and forth between the cult of the inner spirit and engrossment in objective materialism. Ancient philosophy taught that the true path of evolutionary growth was to be trodden by an effort that united the forces of the spirit with those of the world, the lower disciplined by the higher [thus, "Embracing The Contradiction"]. The whole gist of the Esoteric Doctrine was the study and mastery of the powers engaged in working out the evolutionary advance, so that the aspirant might be able to align his cultural effort in consonance with the requirements of the problem and the end to be achieved.

Without this guiding data and this evolutionary perspective modern man is totally at a loss how to focus his endeavor and is unable to point
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his direction in line with anything more fixed and basic than his next immediate objective of apparent desirability. He has neither a knowledge of his origin, a chart of his path, an inventory of his capacities or a vision of his goal. Hence he travels the long road still a benighted wanderer without compass. He can but recoil from one mistaken plunge after another, learning sporadic lessons from pain and misfortune. The ancient torch that was lighted for his guidance he has let burn out. This lamp was the body of Ancient Philosophy. In this critical epoch in the life of the world this book proclaims afresh the message of lost truth.

Three ancient and long-discredited sciences have had a surprising renaissance in popular fancy and scientific interest: symbolism, alchemy, astrology. The last has particularly come into a general vogue, but on a basis which still inclines conservative positivism in science and scholarship to regard it as allied closely with “popular superstition.” In its predictive or “fortune-telling” aspect it is generally looked at askance. But there is another side on which it has pertinence and value that has not been recognized in the modern revival and on which perhaps its most legitimate claim to consideration rests. This is its function as symbolic theology. Unquestionably cosmic operation, cosmic significance, lie behind the twelve constellations of the zodiac and the thirty-six or more other stellar configurations. The planisphere or chart of the heavens was doubtless the first of all Bibles, pictorially edited. Not quite simply and directly but intrinsically, all Bibles are amplifications and elaborations of the original volume of ideography first written on the open face of the sky, charted in the zodiac and heavenly maps, and later transferred to earth and written in scrolls and parchments. Man was instructed to fashion his new body of spiritual glory “after the pattern of things in the heavens,” the heavenly or zodiacal man. And a graph of the structure and history of this celestial Personage was sketched by the enlightened sages in the configurated star clusters. Zodiac comes from the Greek word zodion, a small living image, signifying that it is a graph of the microcosmic life of man, which is cast in the form of the macrocosmic life of the universe, or of God. Man’s own small body is a replica of this body of God, made in its image and likeness. The vast frame of Cosmic Man was outlined in the scroll of the heavens, the solar systems and galaxies being living cell clusters in his immense organism.
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A deal of this adumbrative symbology elucidating theological doctrinism is set forth in the body of the present work. But there is a group of its data that strikes so deeply into the heart of general theology that it is given here at the outset for the sake of its overwhelming impressiveness. It must prove to be so conclusive an evidence that Biblical theology rests more solidly than has ever been believed on zodiacal backgrounds that its presentation will be admittedly a matter of great moment. It traces the unsuspected significance of two of the twelve signs, Virgo and Pisces, in the very heart of New Testament narrative. Let the reader picture before him the ordinary zodiac, with the house of Virgo at the western equinox point and that of Pisces directly opposite on the eastern side. The simple fact that they stand six months apart will presently be seen to assume great importance in Gospel determination.

The exposition must begin with the puzzling and hitherto unexplained item of ancient religious myth, that the Christs, the Sun-Gods, the Messiahs, all were depicted as having two mothers. How, one asks, could there possibly be rational significance in this? It has been put aside as just some more of the mythical rubbish and nonsense of early Paganism. The profundity of pagan intelligence, hiding sublime cosmic truth under glyph and symbol, has not been dreamed of.

The depiction should not have created incredulity, seeing that the Gospel Jesus himself, dramatic figure of the divine principle in man, announced it categorically in declaring to Nicodemus that “ye must be born again.” Nicodemus asks if this means that we must enter a second time into our mother’s body and experience a second birth in the natural manner. Jesus replies that we “must be born of water and the spirit.” Attention must be directed a moment to the fact that the Latin word spiritus, translated “spirit” in many passages, means as well “air” or “breath.” One of the great keys to Bible meaning is the series of the four “elements” of ancient mythicism: earth, water, air and fire. The body of the physical or natural man was conceived as being composed of the two lower, earth and water, while air and fire, representing mind and spirit, commingled to make the higher or spiritual man. Jesus’ statement to Nicodemus, then, could have been rendered, “born of water and air.” And John the Baptist uses three of the four ele-

ments when he states that he, the forerunner of the Christos, and therefore a type of the lower natural man, indeed baptizes us with water (omitting earth), but there cometh after him one higher than himself who shall baptize us with the holy spiritus (air) and with fire. Jesus thus affirms that we have two births, necessitating two mothers, and John the Baptist adds that we must have two baptisms.

Since man’s spirit is an indestructible fragment of God’s own mighty Spirit, truly a tiny spark of that cosmic Intelligence and Love which we call the Mind of God, the ancients typified the divine element in man by fire and in contrast the lower or human element by water. The fiery soul of man is housed in a tenement of flesh and matter which is seven-eighths water by actual composition! The crossing of the rivers and seas and the immersion of solar heroes in water in olden mythologies, and the rite of baptism in theology, signified nothing beyond the fact of the soul’s immersion in a physical body of water nature in its successive incarnations.

Now man is distinctly a creature compounded of two natures, a higher and a lower, a spiritual and a sensual, a divine and a human, a mortal and an immortal, and finally a fiery and a watery, conjoined in a mutual relationship in the organic body of flesh. Says Heraclitus: “Man is a portion of cosmic fire, imprisoned in a body of earth and water.” Speaking of man Plato affirms: “Through body it is an animal; through intellect it is a god.” To create man God incarnated the fiery spiritual principle of his life in the watery confines of material bodies. That is the truest basic description of man that anthropology can present. All problems spring from that foundation and are referable for solution back to it.

Man is, then, a natural man and a god, in combination [creation]. Our natural body gives the soul of man its baptism by water; our nascent spiritual body is to give us the later baptism by fire! We are born first as the natural man; then as the spiritual. Or we are born first by water and then by fire. Of vital significance at this point are two statements by St. Paul: “That was not first which is spiritual, but that which is natural”; and, “First that which is natural, then that which is spiritual.” Again he says: “For the natural man comprehendeth not the things of the spirit of God, neither can he.” Of course not; for he is not yet in that higher kingdom of evolution, and he must be transformed, transfigured, lifted up into a superior world of consciousness before

he can cognize spiritual things. Evolution will thus transform him, and nothing else will.

Using astrological bases for portraying cosmic truths, the ancients localized the birth of the natural man in the zodiacal house of Virgo and that of the spiritual man in the opposite house of Pisces. These then were the houses of the two mothers of life. The first was the Virgin Mother (Virgo), the primeval symbol of the Virgin Mary thousands of years B.C. Virgo gave man his natural birth by water and became known as the Water-Mother; Pisces (the Fishes by name) gave him his birth by the Fish and was denominated the Fish-Mother. The virgin mothers are all identified with water as symbol and their various names, such as Meri, Mary, Venus (born of the sea-foam), Tiamat, Typhon and Thallath (Greek for “sea”) are designations for water. On the other side there are the Fish Avatars of Vishnu, such as the Babylonian Ioannes, or Dagon, and the Assyrian goddess Atergatis was called “the Fish-Mother.” Virgo stood as the mother of birth by water, or the birth of man the first, of the earth, earthy; Pisces stood as the mother of birth by spirit or fire, or the birth of man the second, described by St. Paul as “the Lord from heaven.” Virgo was the water-mother of the natural man, Pisces the fish-mother of the spiritual man.”

There must now be brought out an unrevealed significance of the fish symbol in the zodiac and in mythical religion. It is of astonishing import. Water is the type of natural birth because all natural birth proceeds in and from water. All first life originated in the sea water. The fish is a birth in and from the water, and it stands patently as the generic type of organic life issuing out of inorganic! The fish typifies life embodied in a physical organic structure. Organic life is born out of the water, and is the first birth, child of the water-mother. And if organic life is in turn to become mother, its child will be mind and spiritual consciousness, son of the fish-mother! In brief, water is the mother of natural physical being, and organic structure becomes the later mother of divine mind.

Now, strangely enough, water is the type of another thing which is still more germinal of life, namely, matter. Matter is the virgin mother of all life in the aboriginal genesis. All things are generated in the womb of primordial matter, the “old genetrix” of Egyptian mythology. And it is by a consideration of the nature of matter and its evolution

that we are enabled to arrive at last at the true meaning of the double motherhood of life. For oddly enough, matter is seen to exist in two states, in each of which it becomes mother of life, at two different levels. Primordial matter, the sea of (to us) empty space, is the first mother of all living forms. This is the primal “abyss of the waters” in Genesis. The Latin word for “mother” is our very word “matter,” with one “t” left out—mater. And how close to mater is water! And organic structure is the second mother, parent of spiritual mind.

The ancient books always grouped the two mothers in pairs. They were called “the two mothers” or sometimes the “two divine sisters.” Or they were the wife and sister of the God, under the names of Juno, Venus, Isis, Ishtar, Cybele or Mylitta. In old Egypt they were first Apt and Neith; and later Isis and Nephthys. Massey relates Neith to “net,” i.e., fish-net! Clues to their functions were picked up in the great Book of the Dead: “Isis conceived him; Nephthys gave him birth.” Or: “Isis bore him; Nephthys suckled him,” or reared him. The full sense of these statements was not discerned until they were scrutinized in the light of another key sentence which matched them: “Heaven conceived him; the Tuat brought him forth.” With this came the flash of clear insight into the mystery. For that which is to eventuate in the cycles of evolution as divine mind in an organic creature—man—is aboriginally conceived by divine ideation in the innermost depths of Cosmic Consciousness, or in the purely noumenal world, or again in the bosom of Infinite Spirit, where Spirit is identical with pure undifferentiated matter. This is mirrored in the Egyptian statement that Isis conceived him. Matter in its invisible, inorganic state was the womb of the first conception. Isis is virgin, i.e., pure matter, or matter sublimated to spiritual tenuity. The Tuat, on the other hand, is really earth, as the type of physical matter, or matter organic, aggregated into substantial forms, called by us physical matter. It is matter as substance, constituted and existent in the visible world in structural forms. Isis was matter subsistent as empty space, and Nephthys was atomic matter, constituent of visible structural forms. The physical worlds which we must now think of as floating in the sea of empty space like fish in the water, are the second form of matter, and their organic bodies of substantial matter give birth to the Logoi in the solar systems and to the Christos in man. So divine spirit is conceived in the womb of Isis, the first universal mother, and brought to birth in the womb of

Nephthys, the second mother, the immediate incubator and gestator of its manifest expression. One might paraphrase this situation by saying that a human child is first conceived in the love, or mind, of its parents, and later born from the womb of its physical mother. Thus life has two births and must of necessity have two mothers. Life is spiritually conceived and materially born. Or, man may be said to be born as a natural creature from spirit into matter, and born later as a spiritual god when he emerges from his baptism in the water of the body and re-enters the bosom of his Father. Or, finally, he is born first as man, by water; and reborn later as god, by fire. And the first birth was depicted as taking place on the western side of the zodiac, in the house or womb of the Virgin Mother, Virgo, because in the west the sun, universal symbol of spiritual fire, descended into organic matter in its setting, or incarnation. So man is born as natural man on the west, to be regenerated as spiritual man on the east. Spirit’s descent on the west makes it man; its resurrection on the east, like the summer sunrise, makes it deity again. This is the death and resurrection of the god in all religions. It is incarnation and return to spirit. It is the descent of the Messiah into Egypt and his exodus back to Canaan.

Further scrutiny of such data brings to light links of connection with the Bible. The chief one is found in the symbol of bread in connection with both Virgo and Pisces. Pisces is the house of the Fishes by name, but it is not commonly known that Virgo in astrological symbology was the house of Bread. This is indicated by several items of ancient typology. Many centuries ago in the precession of the equinoxes, the end of the year was marked by the position of the great Dog-Star Sirius, mighty celestial symbol of the divinity in man. Precisely at midnight of December 24 it stood on the meridian line from the zenith to Egypt. At the same moment there arose on the eastern horizon the constellation of the Virgin, bearing in her left arm the Christ child, symbol of the Christhood coming to function in man, and in her right hand the great star Spica (Latin, a head, or “spike” of wheat), symbol of that same divinity coming as celestial food for man. It must ever be remembered that the Gospel Jesus told us we had virtually to eat his body as food, and drink his blood, if we would inherit eternal life. So typism represented him as coming in the form of man, the babe Christ, and as food for man, the wheat. John speaks of the Christ principle in the words: “This is that bread which came

down from heaven, that if a man eat of it he shall hunger no more.” Jesus broke a loaf into fragments and gave to his disciples, saying that it was his body, broken for them. [Note: the meaning for "Man" also means unenlightened, one without Christ", and looking at it in that perspective we can see how the "two mothers" play their part. See "Immaculate Conception". One (mother) for the human body, with its experience in this lifetime, which creates 'this lifetime's' soul and the one (mother) of the spirit of anointing which is Mary. Dwayne]

We now have Virgo established as the house of Bread and Pisces as the house of Fish. But the characterization of the two houses must be brought along to a more specific evolutionary reference. What are these “houses,” thus delineated? They are, as at first, the two states of matter, but now to be taken in immediate reference to the life of man on earth. They are in the final stage of the meaning man’s body itself, which consists of matter in both its invisible and its visible forms. For man has a natural body and a spiritual body [as does the interpretation of scripture]. Man’s body itself houses the two mothers. The body is this double house of Bread and of Fish.

And the next link is seen when it is considered that this physical body is for the soul the house of death and in its regenerative phase, the house of rebirth. It is the house into which the spirit descends to its partial obscuration in the darkness of the grave of matter, into the night of death, or incarnation, out of which it is to arise in a new birth or resurrection on the opposite side of the cycle. A significant passage from the Book of the Dead recites: “Who cometh forth from the dusk, and whose birth is in the house of death”—referring to the incarnating soul. In a spiritual sense the soul “dies” on entering the body in incarnation, but has a new birth in it as it later resurrects from it. The body is therefore the house of his death and rebirth, or the place of his crucifixion and resurrection.

And the Egyptians had a name for the body as the locus of these transformations, which carry the central meaning of all theologies. This name now rises out of the dim mists of ancient Egyptian books to enlighten all modern Bible comprehension. This city of the body, where the sun of soul sank to its death on the cross of matter [understanding- 'cross' as you just read above, here], to re-arise in a new birth, was called the city of the sun, or in Greek, Heliopolis, but in the Egyptian, ANU. The name was given to an actual Egyptian city, where the rites of the death, burial and resurrection of Osiris or Horus were enacted each year; but the name bore a theological significance before it was given to a geographical town.

The name is obviously made up of NU, the name for the mother heaven, or empty space, or abyss of nothingness, and Alpha privative, meaning, as in thousands of words, “not.” A-NU would then mean

“not-nothingness,” or a world of concrete actuality, the world of physical substantial manifestation. Precisely such a world it is in which units of virginal consciousness go to their death and rise again. A-NU is then the physical body of man on earth. The soul descends out of the waters of the abyss of the NUN, or space in its undifferentiated unity, which is the sign and name of all things negative. The NUN is indeed our “none.” Life in the completeness of its unity is negative. To become positively manifest it must differentiate itself into duality, establish positive-negative tension, and later split up into untold multiplicity. This brings out the significance of the Biblical word “multiply.” Life can not manifest itself in concrete forms until it multiplies itself endlessly. Unit life of deity must break itself up into infinite fragments in order to fill empty space with a multitude of worlds and beings of different natures. The primal Sea or Mother must engender a multitudinous progeny, to spawn the limitless shoals of organic fish-worlds. This is the meaning of the promise given to Abraham, that his seed should multiply till it filled the earth with offspring countless as the sands of the seashore. And if life was symboled by bread, as the first birth, and by fish, as the second, then we might expect to find in old religious typology the allegory of a Christ figure multiplying loaves and fishes! Are we surprised to find that in the Gospel Jesus does this very thing, multiplying the fish loaves and two small fishes to feed a multitude!

This is astonishing enough in all conscience, but it yields in wonder to the next datum of Comparative Religion which came to our notice as a further tie between the Bible and antecedent Egyptian mythology. Who can adequately measure the seriousness of the challenge which this item of scholarship presents to Gospel historicity? For a discovery of sensational interest came to light when a passage was found in the Book of the Dead which gave to Anu the characteristic designation, “the place of multiplying bread”! Here in the long silent tomes of old Egypt was found the original, the prototype, of the miracle of the loaves and the fishes in the Gospels of Christianity. And a meaning never before apprehended had to be read into this New Testament wonder. At last we were instructed to catch in the miracle the sense that the physical body, as A-NU, was the place where the corpus of the Christ’s deific power was broken into an infinite number of fragments and distributed out among a multitude of creatures, enhungered after

a three-days’ fast, or deprivation of the food of spiritual life in their sojourn in the three kingdoms, the mineral, vegetable and animal, before reaching the plane of mind. Here are all the elements of the inner meaning of the Christian Eucharist: the broken but multiplied fragments of the body of the god, distributed to feed hungry humanity. And as humanity is composed of twelve groups of divine conscious units, there were gathered up twelve baskets of fragments! And this episode of the Christ’s ostensible life is found to be Egyptian in origin and meaning and symbolic in character!

But new implications arise and lead us on to more startling disclosures. The Hebrews came along and appropriated Egyptian material. They picked up the name ANU and fitting it back into its zodiacal setting as Virgo, they called it the “house of Bread.” This required their adding to ANU their word for “house,” which, as anyone knows, is Beth. This yields us Beth-Anu. Now it is a fact of common philological knowledge that the ancient Greek and Egyptian “U” is rendered as “Y” when the words are brought over into English. The “U” became a “Y,” and Beth-Anu now stands before us as the Bethany of the Gospels! Bethany is thus just the sign of Virgo, as the “house of Bread,” the home of the great star Spica, the head of wheat!

But let us say “house of Bread” in ordinary Hebrew. What further astonishment strikes us here, as we find it reads Beth-Lehem (Lechem, Lekhem), for lechem, lekhem, is bread in everyday Hebrew. The Christ was born in Bethany or Bethlehem [the place of food, where we eat His 'body' 'the bread or the flesh- i.e.. words], the astrological “house of Bread.” (Later it seems that the two signs, Virgo and Pisces, and their symbols, bread and fish, were almost interchangeably confused or commingled in the symbolic imagery. This was natural, since the two signs represented the same body of man in its two aspects of dying and being reborn, and the two processes are confusedly interblended.)

If Pisces is then the “house” in which the Christ in man comes to his birth, it is pertinent to ask if there are evidences in the Bible or Christianity that Jesus was colored with the fish typology. Here we encounter material enough to provide another nine-days’ wonder. For we find the Gospel Jesus marked with many items of the Piscean symbology. He picks his twelve disciples from the ranks of fishermen (in Egypt they were as well carpenters, reapers, harvesters, sailors, rowers, builders, masons, potters, etc.); he told Peter to find the gold in the fish’s mouth; he performed the miraculous draught of fishes; he de-

clared that he would make them “fishers of men.” In the catacombs under Rome the symbol of the two fishes crossed was displayed on the Christ’s forehead, at his feet, or on a plate on the altar before him. And the Romans for several centuries dubbed the early Christians Pisciculi, or “Little Fishes,” members of the “fish-cult.” And the Greeks denominated the Gospel Jesus as Ichthys, the Fish. All this fish symbolism can not be explained away as sheer incident material. It is the product of ancient custom, which figured the Christs under the symbolism of the reigning sign of the zodiac, according to the precession of the equinoxes.

And yet another surprising correlation comes to view. The Christ, as it has here been delineated, is the offspring or creation of a conception of deific Mind, first in the inner bosom of spiritual matter, then in organic bodily structure. Primeval space, we have seen, was called in Egypt the NUN, or the Waters of the Nun. All Bible students recognize a familiar ring in the phrase “Joshua, Son of Nun.” But so far has ignorance and obscurantism gone with its deadly work in Christian literalism that hardly anyone knows with definiteness that Joshua is just a variant name for Jesus. The phrase is actually written in some old documents as “Jesus, Son of Nun.” At any rate Joshua is just Jesus, no less. So here is the Christ, called Jesus, son of the aboriginal space, or the NUN. But the wonder increases when we turn to the Hebrew alphabet and find that while “M” is called and spelled “Mem” and means “water,” “N” is called and spelled “Nun” and means—of all things—“Fish”! Jesus, then, is son of Pisces, the Fish-sign, as he indeed is in the Gospels themselves.

And Horus, the Egyptian Christ, who is identical with the Jesus of the Gospels in some one hundred and eighty particulars, performed at Anu a great miracle. He raised his father Osiris from the dead, calling unto him in the cave to rise and come forth. Anu, as we have seen, became Bethany of the Gospels; and it was at Bethany that Jesus raised Lazarus from death! And who was Lazarus? Here the greatest of all the marvels in this chain of comparative data unfolds under our eyes. According to Budge and other eminent Egyptologists the ancient designation of Osiris was ASAR. But the Egyptians invariably expressed reverence for deity by prefixing the definite article “the” to the names of their Gods. Just as Christians say, or should say, the Christ, they said: the Osiris. It will be found that the article connoted deity in an-

cient usage. Our definite article, “the” is the root of the Greek word theos, God; the Spanish article, masculine, “el,” is the Hebrew word for God; and the Greek masculine article, “ho,” is a Chinese word for deity. To say the Osiris was equivalent to saying Lord Osiris. When the Hebrews took up the Egyptian phrases and names [read 'Graham" here] they converted the name of “the Osiris” or “Lord Osiris” directly into their own vernacular, and the result was “El-Asar.” Later on the Romans, speaking Latin, took up the same material that had come down from revered Egyptian sources and to “El-Asar” they added the common Latin termination of the second declension masculine nouns, in which most men’s names ended, namely, “-us”; and the result was now “El-Asar-us.” In time the initial “E” wore off, as the scholars phrase it, and the “s” in Asar changed into its sister letter “z,” leaving us holding in our hands the Lazarus whom Jesus raised at Bethany! To evidence that this derivation is not a fanciful invention or sheer coincidence the Biblical names of High Priests may be cited. We find one with the name of El(e)azar and another by name Azar-iah, “iah” or “jah” being suffixes of great deific connotation, matching “el.” And so we are faced with the irrefutable evidence of Comparative Religion that Jesus’ raising of Lazarus at Bethany is but a prescript of the old Egyptian dramatic mystery in which Horus, the Christ, raised his “dead” father Osiris, or El-Asar-us from the grave. And the Egyptian recital was in the papyri perhaps 5000 years B.C.

Also at the Egyptian scene were present the two divine sisters, Isis and Nephthys. An old source-name for Isis was Meri, basic for the Latin mare, the sea. The Egyptian plural of Meri was Merti. In Latin feminine form this became Mertae. In Hebrew it resolved into what was rendered in English as Martha. So even in the ancient Egyptian transaction there were present the two Maries, or Mary and Martha, the sisters of Lazarus!

All this sets the stage for the crowning item in the correspondence. In the Gospel drama John the Baptist bears the character of the firstborn or natural man, coming first to prepare the ground or make straight the path for the advent of the spiritual man or Lord Christ. He would therefore stand as the son of the water-mother, Virgo, and under the astrological symbolism would be born at the autumn equinox, or in his mother’s house. On the other side of the cycle of descent and resurrection Jesus, the Christos, would be the son of the

fish-mother, and would be born in his mother’s house, Pisces. These houses are six months apart astrologically. The whole edifice of Gospel historicity trembles under the impact of the strange dramatic circumstance, given in Luke, that the annunciation to Mary of her impregnation by the Holy Ghost came when John the Baptist was six months in Elizabeth’s womb. The natural man, having covered the “six months” between his birth and the date of his quickening into spiritual status in the evolutionary cycle, was thus quickened, or leaped in his mother’s womb, when the time for the birth, or advent, of the spiritual Christ had arrived. The water baptism was to be consummated with the fire at the baptism of Jesus by John, a fire was kindled in the waters of the Jordan!

St. Paul declares that we come to birth spiritually only as we die carnally, which means that the quantum of divine character in us grows in proportion as the quantum of raw nature declines. As the spiritual man, Jesus, son of Nun, the fish, increases, the natural man, John, son of Virgo, the Water, must decrease. Astrologically, as a constellation or star sinks below the horizon in the west, its opposite constellation would be rising in the east. As John, type of the natural first birth, went down, Jesus, type of the spiritual second birth, rose on the world. And, says John the Baptist: “I must decrease as he must increase”!

On the analogy, might one venture to predict that a new day of brotherhood in human society may be about to dawn, as the “six months’” reign of a degrading literal interpretation of the Sacred Scriptures goes down to desuetude and the day-star of a transfiguring spiritual interpretation rises in the east?

Chapter 1

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